Angeltir
An island nation some 50 miles from Gallias at its closest point. Geography Write the first section of your page here. History 'Early history' Humans first began to settle Angeltir about 1200 BU and soon encountered the indigenous giants of the island. The population of Angeltir in these early centuries was made up of entirely autonomous peoples led by various warlords, chieftains and high priests. Historians refer to this as the Warlord Period. The warlord known as Heorn the Horned King (or Heorn Ridhen Adharac in Old Gallish), for example, ruled the area in what is now the Cantred as his own small state around 1000 BU. 'Angeltir and the Quirinal Empire' The expanding Quirinal Empire made its first forays into Angeltir around 500 BU. This expansion was marked by a shift in foreign policy, with the imperial administration relying on regents to control more distant territory. This was particularly evident in Angeltir, always a fractious province on the edge of its territory, requiring the use of up to four regents co-ruling the island at the same time. The regent in Donnell Hall was meant to be “the voice of the Emperor” but in practice the Quirinal supported a range of local warlords and rulers (often with competing agendas) to ensure their control of the island. The warlord known as Vindrex the Vile (c.400 BU), for example, was Angelterran by birth but held power in southern Angeltir by allying with the Quirinal. By the time the Quirinal Empire had consolidated its control of Angeltir (c.320 BU) it had reached the greatest extent of its territorial expansion and cultural achievements. The world-famous Lodestar, for example, was constructed at Nentirum (modern day Fallcrest) in 292 BU. At the same time, all but one of the national heroes are believed to have lived in the fourth and third centuries BU suggesting that national cohesion and consciousness emerged during and in direct contrast to Quirinal rule. Moreover, the last of these national heroes to emerge, Wulfhild Silverbrow, engaged in anti-Quirinal exploits as much as monster-slayer and heroic quests. For the last century of the Quirinal Empire, Angeltir had two regents – the monarch in Donnell Hall controlling the centre and north of the island and the Baro family, based around modern-day Fallcrest, in charge of the southern third. This last century saw Angeltir in an almost constant state of revolt with a string of minor revolts in 102-99 BU sowing the seeds for the Great Rebellion of 11-1 BU in which the Quirinal control of the island was systematically eroded. 'Independent Angeltir' The Council of Guelmo was held in 1 BU to finally settle the question of the Quirinal Empire. The empire was formally dissolved into separate countries. Gallias, Diutir and Ispalis, united by history, culture, language and a shared faith in the new god, Amari, immediately formed the Three Kingdoms at the Council. Other states, such as Ausonia and Angeltir, asserted their independence. Angeltir took steps to distance itself from both the Quirinal Empire (a tendency that can be seen in the Renomination, for example) and the Three Kingdoms. Despite this effort, the Three Kingdoms invaded Angeltir almost immediately (1 AU), precipitating the conflict known as the First War of Unification. The Three Kingdoms launched this attack on the grounds that they were attempting to preserve the integrity of the heart of the old empire in order to ensure the prosperity and defensiveness of all countries involved. The war ended in 3 AU with Angeltir remaining independent. In 21 AU, Angeltir made the Shell Islands a protectorate despite the protests from the Three Kingdoms. This signalled a diplomatic split with the Three Kingdoms but in 81 AU Angeltir there was something of a rapprochement and Angeltir adopted the Unification calendar and ratified the Lexa Quirinala, mainly to ensure the lucrative trade of the island would be protected. Small communities of Amari worshippers were established in Angeltir from 83 AU, encouraged by the climate of growing trust and communication between Angeltir and the Three Kingdoms. However, dozens of Amari worshippers in Angeltir are killed in the so-called Swinedale Massacre (95 AU), bringing to an end tolerance for that religion in Angeltir and the renewal of tensions between Angeltir and the Three Kingdoms. The Second War of Unification began in 172 AU when the Three Kingdoms invaded Angeltir, claiming that the Shell Islanders are being persecuted for their faith in Amari. When the war ended in 174 AU, Angeltir remained independent but the Shell Islands become a territory of Gallias. For the last two hundred years, the connection between Angeltir and the Three Kingdoms has had peaks and troughs. There have been missionary efforts but the people of Angeltir have been typically cool towards these efforts, perceiving overtones of cultural imperialism. That said, the past two decades (c.365 BU to the present day) has been a high watermark in terms of mutual tolerance and appreciation. Trade and diplomatic ties have improved and small groups of representatives of Amari have made the journey to Angeltir. In 177 AU, the Charter of Markel established the principal in Angeltir that the relationship between the monarch in Donnell Hall and other landholders was based on mutual loyalty rather than obedience. The powerful landholders were to exploit the inexperience and lack of influence of the new monarch, Queen Aethelaida II (born 160 AU, reigned 175-229 AU) to introduce this Charter. The Charter triggered the fragmentation of social, political and economic norms which in turn led to outright Civil War from 181-184 AU. At the end of the war, the King and Queen in Donnell Hall controlled slightly more than half of the entire country (mainly in the north). They established a pattern of traditional loyalties that were designed primarily to maintain peace rather than enforce any claim on supreme autocracy; no other landholder in Angeltir, however, would be permitted to use the title “king” or “queen”. The prevailing political principle would be that the monarchs exercised power within a relationship of “mutual support and loyalties”. The precise meaning of this phrase would take many years to define and although this compromise provided a way to end the war it led to numerous disputes throughout the island as traditional landowners were challenge by rival claimants. This can be seen, for example, in the conflict between the Baro and Corvida families in the Fallcrest region from 203-209 BU. Queen Aethelaida III (born 280 AU, reigned 304-361 AU) was known for her determination to assert Angelterran supremacy over maritime trade and travel around the island, especially in relation to the shipping lanes between Suisland and the Three Kingdoms. In a move that antagonised both Suisland and Gallias she made extensive use of privateers in an attempt to control the sea around Angeltir. This led to a number of minor naval skirmishes in the period of 304-307 AU which threatened to lead to war before the crisis was resolved by Suislandish diplomacy. Aethelaida IV became Queen in Donnell Hall in 361 AU (her heir, Princess Aledine was born in 366 AU). The most dramatic event of recent decades – and the greatest challenge to Donnell Hall – was the brief but bloody Landwar of 372 AU, occurring mostly in the north of Angeltir. This resulted in the disaffection of two key nobles and the Queen in Donnell Hall was left controlling slightly less than half of the entire country. The balance of power maintained since the civil war has in this way been disturbed and all of the regions of Angeltir have seen shifting alliances and grabs for land as local rulers have tried to increase their own power. Culture One of the most striking aspects of Angelterran culture is their veneration of folk heroes (although there is also a national god named Wace). Most of these heroes can be considered "good" since their deeds often revolve around helping people and overthrowing monsters. Some are strictly neutral, especially those who represent certain types of behaviour or employment but without any particular legends. That said, some of the heroes are decidedly evil. Few people in Angeltir would openly reveal that they venerate such figures and what shrines they have are in remote or secret areas. Nevertheless, even decent and law-abiding people will invoke such figures from time to time in the hope of cursing a rival or gaining strength or some other advantage over others. 'The Forty Nine and One ' The term “The Forty Nine and One” is used to collectively describe the folk heroes who are venerated throughout Angeltir. With only a few exceptions, the symbol for each of the folk hero is basically circular with various designs, patterns, lines or images inside the boundary. The “Forty Nine” refers to the forty nine main heroes with well-established cults and who comprise a sort of religious canon (although there are always disagreements amongst scholars as to who should actually be included in this canon). The “One” is meant to acknowledge that there always seems to be “one more” hero who is venerated at a local level rather than throughout the country. In practical terms there are close to two-hundred and fifty heroes with some sort of organised cult throughout Angeltir even if this is no more than a single shrine in a single isolated village. For convenience’s sake, these heroes can be divided into four types – national, regional, local and ancestral. List of the Forty Nine 'National heroes' The largest cults are built around those heroes who are recognised throughout Angeltir. These are heroes with a well-developed body of mythology and whose historicity is generally accepted. This mythology explains the origin of the hero, her main opponents and accomplishments, her abilities and equipment, her temperament and attitude. These heroes are known throughout Angeltir and even have formal priesthoods, although such priests are usually only to be found in the largest cities. The larger priesthoods are mostly concerned with working with the community at large in practical ways rather than engaging in politics or proselytising as such. Although they do try to maintain a canonical position on the nature and deeds of their hero, variations (to a reasonable limit) are accepted due to the sheer regional variation and the generally ecumenical attitude of people in Angeltir. These heroes are generally seen by scholars as representative of the unique identity of the people of Angeltir and the Angelterran spirit of resistance to outside forces. 'Regional heroes' The largest number of the “Forty Nine” heroes are those who are more closely aligned with the 14 individual regions of Angeltir. The veneration of these heroes is linked to political and economic interests; sporting the symbol of a regional hero in a different region can lead to arguments or worse. The less widely-venerated heroes will typically have a smaller body of mythology – usually six to ten major stories – and their historicity is questionable. Those who are connected to specific time periods date mostly to the first century of Angeltir’s independence. Some scholars see them as variations on the national heroes and indeed some of the names and actions of these heroes are very similar to those of the national heroes. Most of these heroes have well-organised cults and cult leaders usually have some influence with the regional political leadership. Cult members often claim to gain some mystical benefit from their service. 'Local heroes' A local folk hero is one who is only venerated – or even recognised – in a very limited area. Although most of the folk heroes in Angeltir overall are local heroes only a few of them are considered part of the canonical Forty Nine, usually because they have a well-established if minor role in the stories of the national heroes. Cenfirth and Lefwynn, for example, are common companions of Cynric. These canonical local heroes do not have official shrines as such but many people keep an icon to them or they are venerated in the shrines of the national heroes. Most local heroes, however, are associated with specific places such as the village or town where they were born, died or performed some great deed. The degree to which they are venerated varies – there are some towns where there are references to the hero everywhere (especially evident in, for examples, the names of both the local people and their tavern) but other heroes have only a lonely shrine somewhere that locals never even think about unless they happen to be passing by. It is not unheard of for local hero to become completely forgotten over time. It is also worth noting that some of the heroes are actually known very widely but they can be considered local heroes because they have such limited cultural roles, being linked to very specific endeavours such as bee-keeping, leather-working or money-lending. The veneration of these heroes is organised by community consent (if at all) although sometimes there is a sort of caretaker position which is inherited, especially by those claiming to be the descendants of the heroes themselves. Those who venerate these heroes claim to receive their hero’s blessing during particularly trying times. 'Ancestral heroes' Ancestral heroes are much like local heroes in that they are not widely recognised, do not have organised cults and do not (usually) grant powers to their adherents. Ancestral heroes are only venerated by their direct descendants (or those who claim to be such). Prominent families throughout Angeltir have their own ancestral heroes whom they venerate in household shrines. These families often promote some connection between these ancestors and the national or regional heroes as a way of bolstering their claim to leadership in the area. However, even the most humble family will have some ancestral icon, even if it is only to acknowledge their ancestors in a general and undifferentiated way. 'Wace' There is one entity that has a unique place in the cultural landscape of Angeltir and that is the deity known as Wace (sometimes spelled Waec). Worship of this being pre-dates the invasion of the Quirinal Empire and was established in the country before the rise of the hero cults. In the broadest sense, Wace is the “god of Angeltir”. It is not associated with any particular alignment or philosophy but does have an organised priesthood. The priesthood’s main basilica is in Donnell Hall but the priesthood tries to maintain a presence throughout the country. Because they are committed to “the good of Angeltir” they try to play a role in the economy and politics of the country (meaning that they have to position themselves with some delicacy in relation to the interests of the capital and of regional leaders). The church of Wace also possesses an unrivalled collection of relics and history texts relating to Angeltir although they do tend to interpret them along rather nationalistic lines. The general population of Angeltir has an ambivalent relationship with the church of Wace – they attend major festivals (sometimes) and contribute a tithe (occasionally) but the activities of the church are remote from their daily lives. On the other hand, the church receives a predictable rise in adherents during times of national crises. The worship of Wace peaked at the beginning and end of the Quirinal Empire’s control of Angeltir and again during the Wars of Unification. The church of Wace accepts the hero cults and even houses icons of the most important heroes within its own temples but is generally somewhat aloof towards these figures. On the other hand, it is openly intolerant of “foreign religions” and has historically taken the lead in stirring up popular resistance against the worship of Amari. The symbol of Wace is a circle which is quartered into eight segments by one thick vertical line, one thick horizontal line and two thin diagonal lines. This symbol is thought to represent either a shield and crossed swords or a wagon wheel. 'Ornathum in Angeltir' Worship of the Quirinal deity Ornathum ended with the collapse of that ancient empire or, to be precise, in 12 BU when the priests of Ornathum stopped being able to cast spells or receiving granted powers. The worship of Ornathum in Angeltir was always associated with the Quirinal conquerors and so was never popular among the common people. Since the collapse of the empire the name of Ornathum has become little more than a historical curiosity in Angeltir. There have been a few attempts to revive the religion in the past four centuries, typically by ambitious nobles trying to present themselves as heirs to an earlier, more civilised culture that could provide better leadership for Angeltir. These efforts have always dissipated without significant impact on the country. The symbol of Ornathum was the eagle’s head that was also used to represent the empire itself. Temples to Ornathum can be found in a ruined state all across Angeltir (although it is difficult to tell them apart from other buildings in a similarly ruinous condition since the symbol of Ornathum was ubiquitous in the empire). 'Amari in Angeltir' The worship of Amari in Angeltir has always been laden with political implications. The First War of Unification (which arose at the same time as the collapse of the Quirinal Empire) was – at least in part – a religious war. The Three Kingdoms tried to incorporate Angeltir into their state and to spread the worship of Amari in the process. For the eighty years after the war, there was very little contact between the Three Kingdoms and Angeltir. As relations normalised around 80 AU, small communities of Amarians were established in Angeltir. In 95 AU, the so-called Swinedale Massacre occurred, in which dozens of Amarians were murdered by locals for reasons that have been hotly debated ever since. This event signalled the end of tolerance for that religion in Angeltir and the renewal of tensions between Angeltir and the Three Kingdoms. The Second War of Unification began in 172 AU when the Three Kingdoms invaded Angeltir, claiming that the Shell Islands (a protectorate of Angeltir) were being persecuted for their faith in Amari. 'Comparisons with the paragons of Amari' Scholars have drawn comparisons between the folk heroes of Angeltir and the paragons of Amari – both are (at least supposedly) historical individuals of great ability who have been revered by later generations. The key difference is that the paragons are not venerated in the same way. Worshippers of Amari may be inspired by the example of the paragons and may even appeal to their spirits for guidance but the paragons do not granted powers, spells or other blessings of their own accord. Any such boon comes from Amari. The church has, from time to time, needed to enforce this distinction when the popularity of certain paragons begins to border on the cult-like. This has happened several times in the Shell Islands; the proximity of the Shell Islands to Angeltir has resulted in the influence of the hero cults despite their general adherence to the worship of Amari (since they are a protectorate of Gallias). International relations For the last two hundred years, the connection between Angeltir and the Three Kingdoms has had peaks and troughs. There have been missionary efforts but the people of Angeltir have been typically cool towards these efforts, perceiving overtones of cultural imperialism. That said, the past two decades has been a high watermark in terms of mutual tolerance and appreciation. Trade and diplomatic ties have improved and small groups of representatives of Amari have made the journey to Angeltir.